Ulangan 1:1

The Covenant Setting

1:1 This is what ¹  Moses said to the assembly of Israel ²  in the Transjordanian ³  wastelands, the arid country opposite ⁴  Suph, ⁵  between ⁶  Paran ⁷  and Tophel, ⁸  Laban, ⁹  Hazeroth, ¹⁰  and Di Zahab ¹¹ 

Ulangan 1:17

1:17 They ¹²  must not discriminate in judgment, but hear the lowly ¹³  and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.

Ulangan 3:21

3:21 I also commanded Joshua at the same time, “You have seen everything the Lord your God did to these two kings; he ¹⁴  will do the same to all the kingdoms where you are going. ¹⁵ 

Ulangan 4:6

4:6 So be sure to do them, because this will testify of your wise understanding ¹⁶  to the people who will learn of all these statutes and say, “Indeed, this great nation is a very wise ¹⁷  people.”

Ulangan 4:32

The Uniqueness of Israel’s God

4:32 Indeed, ask about the distant past, starting from the day God created humankind ¹⁸  on the earth, and ask ¹⁹  from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.

Ulangan 5:22

The Narrative of the Sinai Revelation and Israel’s Response

5:22 The Lord said these things to your entire assembly at the mountain from the middle of the fire, the cloud, and the darkness with a loud voice, and that was all he said. ²⁰  Then he inscribed the words ²¹  on two stone tablets and gave them to me.

Ulangan 9:9

9:9 When I went up the mountain to receive the stone tablets, the tablets of the covenant that the Lord made with you, I remained there ²²  forty days and nights, eating and drinking nothing.

Ulangan 9:23

9:23 And when he ²³  sent you from Kadesh-Barnea and told you, “Go up and possess the land I have given you,” you rebelled against the Lord your God ²⁴  and would neither believe nor obey him.

Ulangan 10:8

10:8 At that time the Lord set apart the tribe of Levi ²⁵  to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings ²⁶  in his name, as they do to this very day.

Ulangan 15:7

The Spirit of Liberality

15:7 If a fellow Israelite ²⁷  from one of your villages ²⁸  in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive ²⁹  to his impoverished condition. ³⁰ 

Ulangan 20:19

20:19 If you besiege a city for a long time while attempting to capture it, ³¹  you must not chop down its trees, ³²  for you may eat fruit ³³  from them and should not cut them down. A tree in the field is not human that you should besiege it! ³⁴ 

Ulangan 28:56

28:56 Likewise, the most ³⁵  tender and delicate of your women, who would never think of putting even the sole of her foot on the ground because of her daintiness, ³⁶  will turn against her beloved husband, her sons and daughters,

Ulangan 29:20

29:20 The Lord will be unwilling to forgive him, and his intense anger ³⁷  will rage ³⁸  against that man; all the curses ³⁹  written in this scroll will fall upon him ⁴⁰  and the Lord will obliterate his name from memory. ⁴¹ 

Ulangan 29:23

29:23 The whole land will be covered with brimstone, salt, and burning debris; it will not be planted nor will it sprout or produce grass. It will resemble the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the Lord destroyed in his intense anger. ⁴² 

[1:1]  ¹ tn Heb “These are the words.”

[1:1]  ² tn Heb “to all Israel.”

[1:1]  ³ tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.

[1:1]  ⁴ tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).

[1:1]  ⁵ sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.

[1:1]  ⁶ tn The Hebrew term בֵּין (ben) may suggest “in the area of.”

[1:1]  ⁷ sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).

[1:1]  ⁸ sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.

[1:1]  ⁹ sn Laban. Perhaps this refers to Libnah (Num 33:20).

[1:1]  ¹⁰ sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.

[1:1]  ¹¹ sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.

[1:17]  ¹² tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

[1:17]  ¹³ tn Heb “the small,” but referring to social status, not physical stature.

[3:21]  ¹⁴ tn Heb “the Lord.” The translation uses the pronoun (“he”) for stylistic reasons, to avoid redundancy.

[3:21]  ¹⁵ tn Heb “which you are crossing over there.”

[4:6]  ¹⁶ tn Heb “it is wisdom and understanding.”

[4:6]  ¹⁷ tn Heb “wise and understanding.”

[4:32]  ¹⁸ tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.

[4:32]  ¹⁹ tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.

[5:22]  ²⁰ tn Heb “and he added no more” (so KJV, NASB, NRSV); NLT “This was all he said at that time.”

[5:22]  ²¹ tn Heb “them”; the referent (the words spoken by the Lord) has been specified in the translation for clarity.

[9:9]  ²² tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.

[9:23]  ²³ tn Heb “the Lord.” See note on “he” in 9:3.

[9:23]  ²⁴ tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.

[10:8]  ²⁵ sn The Lord set apart the tribe of Levi. This was not the initial commissioning of the tribe of Levi to this ministry (cf. Num 3:11-13; 8:12-26), but with Aaron’s death it seemed appropriate to Moses to reiterate Levi’s responsibilities. There is no reference in the Book of Numbers to this having been done, but the account of Eleazar’s succession to the priesthood there (Num 20:25-28) would provide a setting for this to have occurred.

[10:8]  ²⁶ sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.

[15:7]  ²⁷ tn Heb “one of your brothers” (so NASB); NAB “one of your kinsmen”; NRSV “a member of your community.” See the note at v. 2.

[15:7]  ²⁸ tn Heb “gates.”

[15:7]  ²⁹ tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).

[15:7]  ³⁰ tn Heb “from your needy brother.”

[20:19]  ³¹ tn Heb “to fight against it to capture it.”

[20:19]  ³² tn Heb “you must not destroy its trees by chopping them with an iron” (i.e., an ax).

[20:19]  ³³ tn Heb “you may eat from them.” The direct object is not expressed; the word “fruit” is supplied in the translation for clarity.

[20:19]  ³⁴ tn Heb “to go before you in siege.”

[28:56]  ³⁵ tc The LXX adds σφόδρα (sfodra, “very”) to bring the description into line with v. 54.

[28:56]  ³⁶ tn Heb “delicateness and tenderness.”

[29:20]  ³⁷ tn Heb “the wrath of the Lord and his zeal.” The expression is a hendiadys, a figure in which the second noun becomes adjectival to the first.

[29:20]  ³⁸ tn Heb “smoke,” or “smolder.”

[29:20]  ³⁹ tn Heb “the entire oath.”

[29:20]  ⁴⁰ tn Or “will lie in wait against him.”

[29:20]  ⁴¹ tn Heb “blot out his name from under the sky.”

[29:23]  ⁴² tn Heb “the anger and the wrath.” This construction is a hendiadys intended to intensify the emotion.